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In the author's opinion we can agree that the theories of contractualism provide an excellent foundation for the legitimization of democracy. At the same time, he claims that democracy, and liberal democracy in particular, cannot be said to be the necessary outcome of social contract. Hobbes was the advocate of absolute monarchy, although his theory permiabsolute aristocracy as well as absolute democracy. Locke, a supporter of a limed monarchy, emphasized the principles of people's sovereignty. Rousseau, an apologist for thel will, tended to support such the solon that it is not the people's will but the wisest ones' whichrulthe sciety as long as they have the people's benefit in mind. Glorifying hisgeneral will, Roussau has become the founder of modern political totalitarianism. When discussing the relations between state and religion/church the above three classic speculators on the theory of social contract assumed the individual freedom of religious beliefs. Ultimately, it is the state though that regulates the external manifestations of faith, as it is the only political entity to arbitrate conflicts between individual interests, and express the pubgood, whatever that means.

The Church, accepting the paschal gift of peace, carries it onto the next generations of the faithful, at the same time dissociates itself from pacifist ideologies. Nevertheless, it does not fear to use military provenance vocabulary in the proclamation of the Gospel. Freedom that Christ brings may be the foundation of freedom for particular nations and states. Apart from philosophers', historians' and political scientists' opinions, theologians' statements regarding anthropologies founding pacifisms send out an important message that can contribute to the national and international security development. ; Kościół, przyjmując paschalny dar pokoju, niesie go w kolejnych pokoleniach wierzących, jednocześnie odcinając się od ideologii pacyfistycznych. W głoszeniu Ewangelii zaś nie obawia się on posługiwać słownictwem militarnej proweniencji. Wolność, którą przynosi Chrystus, może być fundamentem dla wolności poszczególnych narodów i państw. Wypowiedzi teologów o antropologiach fundujących pacyfizmy to obok opinii filozofów, historyków i politologów ważny głos mogący się przyczynić do tworzenia bezpieczeństwa tak narodowego, jak i międzynarodowego.

This article explores current issues of minority education in China, especially in the context of religion and language education. In the first part of the article, the author describes (1) cultural and political framework of Chinese education in general and (2) current educational conditions, also discussing differences in educational attainment for minority groups in China. The second part of the article presents the situation of minority religions, which is not really recognised in state schooling in China. The author shows educational examples from the Tibet region and from Muslim education. The third part of the article explores another major challenge related to ethnic minority schooling, which is language diversity. In the final part of the paper, the author tries to comment on Chinese minority education dilemmas and concludes with some social recommendations. ; This article explores current issues of minority education in China, especially in the context of religion and language education. In the first part of the article, the author describes (1) cultural and political framework of Chinese education in general and (2) current educational conditions, also discussing differences in educational attainment for minority groups in China. The second part of the article presents the situation of minority religions, which is not really recognised in state schooling in China. The author shows educational examples from the Tibet region and from Muslim education. The third part of the article explores another major challenge related to ethnic minority schooling, which is language diversity. In the final part of the paper, the author tries to comment on Chinese minority education dilemmas and concludes with some social recommendations.

The effectiveness of teaching the religion depends on the degree of the linguistic efficiency for the sender and for the recipient and by the degree of linguistic awareness of the religion instruction teacher i.e. his knowledge about mechanisms of the linguistic intercommunication. In the religious education transmission it seems essential to be perceiving language of the religious education by pupils. Amongst pupils and religion instruction teachers from primary schools and post-secondary a belief that the new manuals are adapted for the age and the level of the religious knowledge of pupils is dominating, they aren't proposing more serious linguistic problems concerning remarks. This belief results from the low-end acquaintance of the religious /terminology pupil's/ and of religion instruction teacher's /conformism/. Pupils of upper secondary schools are more conscious of their gaps in the knowledge of a language religious however the little percentage is only trying to make up for these gaps through the participation in active religious education /especially this beyond the school/.

The relationship between science and religion, particularly their assumed conflict, has traditionally been discussed in terms of their factual or logical contradictions. The article proposes to change this perspective and to consider them both as sources of images in order to show their powerful interaction in the sphere of the imaginary. It also emphasizes that the historical and cultural context of their interaction is highly important. Based on the 66 in-depth interviews with the (post)Soviet generations of Ukrainian and Lithuanian scientists, the article reconstructs their imaginary of the Divine. Most of them have not retained their Christian belief. Instead, they created an alternative, science-related imaginary that integrated science and religion rather than put the two in conflict. The research provides evidence that the Soviet culture aimed at eradicating religion has in fact planted a seed of a religious sensibility and imaginary that was hidden under the guise of science and that has been persisting through generations.

The issue of the autocephaly of Ukrainian Orthodoxy has once again demonstrated that the concept of atheism and the fight against religion propagated by the communists did not bring the expected results. On the contrary, religion has become a factor that connects societies in the republics of the former USSR with the former metropolis, especially for Slavic and Orthodox populations. It should not come as a surprise, therefore, that the problem of the autocephaly of Ukrainian Orthodoxy has been exploited in the current Russian-Ukrainian dispute, described as a post-imperial hybrid war. The aim of this article is to show how both sides of the conflict are using the issue of the autocephaly of Ukrainian Orthodoxy.